{"id":8239,"date":"2025-11-30T16:21:56","date_gmt":"2025-11-30T13:21:56","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8239"},"modified":"2025-11-30T16:54:13","modified_gmt":"2025-11-30T13:54:13","slug":"tahsin-gorgulu-maverdi-okumalari-17-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/tahsin-gorgulu-maverdi-okumalari-17-seminer-ozeti\/","title":{"rendered":"TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 17. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 17. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131<\/strong><\/p>\n

Bu seminerde ama\u00e7, ilmin mahiyetini, bilgiyi olu\u015fturan unsurlar\u0131, anlaman\u0131n ger\u00e7ekle\u015fme \u015fartlar\u0131n\u0131, manan\u0131n kalpte nas\u0131l yerle\u015fti\u011fini ve ilmin ni\u00e7in toplumun varl\u0131k \u015fart\u0131 oldu\u011funu a\u00e7\u0131klamakt\u0131r. Tahsin G\u00f6rg\u00fcn, M\u00e2verd\u00ee\u2019nin ilim\u2013ak\u0131l\u2013toplum \u00fc\u00e7l\u00fcs\u00fcn\u00fc hem bireysel hem toplumsal d\u00fczeyde yorumlayarak ilmin kayna\u011f\u0131n\u0131, aktar\u0131m\u0131n\u0131 ve kaybolma sebeplerini ayr\u0131nt\u0131l\u0131 olarak ele al\u0131r.<\/p>\n

Ana Temalar<\/strong><\/p>\n

    \n
  1. M\u00fcktesep Ak\u0131l ve Toplumun Varl\u0131\u011f\u0131<\/strong><\/li>\n<\/ol>\n

    M\u00e2verd\u00ee\u2019ye g\u00f6re toplum, m\u00fcktesep ak\u0131l \u00fczerine kurulu bir varl\u0131kt\u0131r. M\u00fcktesep ak\u0131l nesillerin biriktirdi\u011fi ortak haf\u0131zad\u0131r ve ilim bu haf\u0131zan\u0131n tedvin edilmi\u015f h\u00e2lidir. Bu birikim kayboldu\u011funda toplum kendisini s\u00fcrd\u00fcremez. Bilgi azal\u0131rsa toplum da \u00e7\u00f6z\u00fcl\u00fcr; \u00e7\u00fcnk\u00fc toplumsal fiiller bilginin \u00fcr\u00fcn\u00fcd\u00fcr.<\/p>\n

      \n
    1. Kalbin D\u00fc\u015f\u00fcnme G\u00fcc\u00fc ve \u0130lmin Kayna\u011f\u0131<\/strong><\/li>\n<\/ol>\n

      \u0130lim \u00fc\u00e7 unsurdan do\u011far: m\u00fcfekkir kalp, muhabber lisan ve musavvir beyan. Kalp d\u00fc\u015f\u00fcnmenin merkezidir; soyut ilimler burada do\u011far. Geometrinin noktadan \u00e7izgiye, \u00e7izgiden y\u00fczeye ge\u00e7mesi, insan\u0131n i\u00e7indeki \u00fcretim imk\u00e2n\u0131n\u0131 g\u00f6sterir. B\u00fct\u00fcn ilimler, insan\u0131n i\u00e7 d\u00fcnyas\u0131ndaki bu zihinsel kapasitenin sonucudur.<\/p>\n

        \n
      1. Lisan\u0131n Manay\u0131 Ta\u015f\u0131y\u0131c\u0131 \u0130\u015flevi<\/strong><\/li>\n<\/ol>\n

        Lisan, kalpte olu\u015fan manay\u0131 topluma aktaran vas\u0131tad\u0131r. Ses kula\u011fa gelir, mana kalbe iner. Lisan bozuldu\u011funda anlam da bozulur; toplumun ortak anlam d\u00fcnyas\u0131 da\u011f\u0131l\u0131r. Lisan, ilmin toplumsalla\u015fmas\u0131n\u0131 m\u00fcmk\u00fcn k\u0131lan temel ara\u00e7t\u0131r.<\/p>\n

          \n
        1. Beyan\u0131n Anlam\u0131 \u015eekillendiren Yap\u0131s\u0131<\/strong><\/li>\n<\/ol>\n

          Beyan, manay\u0131 hem ay\u0131ran hem birle\u015ftiren \u00fcst bir formdur. Beyan olmadan d\u00fc\u015f\u00fcnce \u015fekil bulamaz; dil manay\u0131 ta\u015f\u0131yamaz. Beyan ilimlerin sistemle\u015fmesini, tutarl\u0131l\u0131\u011f\u0131n\u0131 ve aktar\u0131labilirli\u011fini sa\u011flar. Toplumsal ilimler bu \u00fc\u00e7 unsurun (kalp\u2013lisan\u2013beyan) birle\u015fmesinden do\u011far.<\/p>\n

            \n
          1. Manan\u0131n Kalpte Yerle\u015fmesi ve Korunmas\u0131<\/strong><\/li>\n<\/ol>\n

            Anlamak, manan\u0131n kalpte sabitlenmesidir. Mana nazl\u0131d\u0131r; ilgisizlikte u\u00e7ar, tekrar ve dikkatle \u00fcnsiyet kazan\u0131r. \u0130lim s\u00fcrekli me\u015fguliyet ister; b\u0131rak\u0131l\u0131rsa s\u00f6ner. Bu nedenle mana, tekrar, ilgi ve s\u00fcreklilikle kalpte yerle\u015fir.<\/p>\n

              \n
            1. Anlamay\u0131 Engelleyen Kelam\u2013Mana Uyu\u015fmazl\u0131klar\u0131<\/strong><\/li>\n<\/ol>\n

              Baz\u0131 kelamlar eksik, fazla, da\u011f\u0131n\u0131k veya kar\u0131\u015f\u0131k olabilir. M\u00fctekellimin dikkatsizli\u011fi, ifade zafiyeti veya hezeyanl\u0131 \u00fcslubu manay\u0131 gizler. Bu durumda kalp do\u011frudan manay\u0131 \u00e7\u0131karmak zorunda kal\u0131r; bu da anlamay\u0131 g\u00fc\u00e7le\u015ftirir. Kelam\u0131n kusuru, talebenin y\u00fck\u00fcn\u00fc art\u0131r\u0131r.<\/p>\n

                \n
              1. Talibin Zihninden Kaynaklanan Engeller<\/strong><\/li>\n<\/ol>\n

                Anlaman\u0131n \u00f6n\u00fcndeki engellerin bir k\u0131sm\u0131 talibin kendisinden do\u011far. Sab\u0131rs\u0131zl\u0131k, hev\u00e2ya kap\u0131lma, zihinsel da\u011f\u0131n\u0131kl\u0131k, tembellik ve manaya odaklanamama anlama s\u00fcrecini zorla\u015ft\u0131r\u0131r. Kalp manaya y\u00f6nelmezse kelam\u0131n a\u00e7\u0131kl\u0131\u011f\u0131 da fayda vermez.<\/p>\n

                  \n
                1. Toplumsal Aktar\u0131m ve M\u00fcdevven \u0130limlerin Gereklili\u011fi<\/strong><\/li>\n<\/ol>\n

                  Mana bireyin kalbinde anla\u015f\u0131l\u0131r fakat ilim toplumsal aktar\u0131m yoluyla ya\u015fayabilir. M\u00fcdevven ilimler bu aktar\u0131m\u0131n arac\u0131d\u0131r. Sistemli e\u011fitim ve tedvin olmazsa ilim de toplum da da\u011f\u0131l\u0131r; mana ki\u015fisel sezgiye d\u00f6n\u00fc\u015ferek kaybolur.<\/p>\n

                    \n
                  1. \u0130lmin Kayb\u0131 ve Toplumsal \u00c7\u00f6z\u00fclme<\/strong><\/li>\n<\/ol>\n

                    \u0130lim kayboldu\u011funda toplumun varl\u0131\u011f\u0131 da\u011f\u0131l\u0131r; \u00e7\u00fcnk\u00fc toplum bilgidir. M\u00e2verd\u00ee\u2019ye g\u00f6re ilmin kayb\u0131, toplumsal kimli\u011fin ve d\u00fczenin kayb\u0131d\u0131r. M\u00fcktesep ak\u0131l kesildi\u011finde toplum kendi kendisini \u00fcretemez h\u00e2le gelir.<\/p>\n

                    Sonu\u00e7<\/strong><\/p>\n

                    Bu seminerde ilmin kayna\u011f\u0131n\u0131n kalp, lisan ve beyan \u00fc\u00e7l\u00fcs\u00fcnde bulundu\u011fu; manan\u0131n kalpte yerle\u015fmesinin ilmin \u00f6z\u00fc oldu\u011fu; ilmi ayakta tutan\u0131n m\u00fcdevven aktar\u0131m oldu\u011fu ve ilmin kayb\u0131n\u0131n toplumun kayb\u0131 anlam\u0131na geldi\u011fi ortaya konmu\u015ftur. M\u00e2verd\u00ee\u2019ye g\u00f6re toplum bilginin kurdu\u011fu bir varl\u0131kt\u0131r ve bilginin s\u00fcreklili\u011fi toplumun s\u00fcreklili\u011fidir.<\/p>\n

                     <\/p>\n

                    Purpose of the Seminar<\/strong><\/p>\n

                    The aim of this seminar is to explain the nature of knowledge, the elements that constitute it, the psychology of understanding, how meaning settles in the heart, and why knowledge is the condition of social existence. Tahsin G\u00f6rg\u00fcn analyzes how knowledge is formed, preserved and transmitted, and why some people fail to grasp it.<\/p>\n

                    Main Themes<\/strong><\/p>\n

                      \n
                    1. Acquired intellect and the existence of society<\/strong><\/li>\n<\/ol>\n

                      According to M\u00e2ward\u012b, society is founded upon acquired intellect, the accumulated memory of generations. Knowledge is the codified form of this intellect. When it weakens, society weakens, because collective action depends on knowledge.<\/p>\n

                        \n
                      1. The heart as the source of knowledge<\/strong><\/li>\n<\/ol>\n

                        Knowledge arises from three elements: the thinking heart, the expressive language and the shaping beyan. The heart is the center of abstract thinking; all theoretical sciences originate here. Geometry\u2019s progression from point to line and surface shows the creative power of the mind.<\/p>\n

                          \n
                        1. Language as the carrier of meaning<\/strong><\/li>\n<\/ol>\n

                          Language transfers the meaning formed in the heart to society. Sound reaches the ear, meaning reaches the heart. When language is corrupted, meaning collapses, and society\u2019s common world dissolves.<\/p>\n

                            \n
                          1. Beyan as the form-giving structure of meaning<\/strong><\/li>\n<\/ol>\n

                            Beyan shapes meaning, organizing and structuring it. Without beyan, thought cannot take form and language cannot convey meaning. Knowledge becomes systematized only through beyan.<\/p>\n

                              \n
                            1. The settling and preservation of meaning in the heart<\/strong><\/li>\n<\/ol>\n

                              Understanding is the settling of meaning in the heart. Meaning requires continuous attention; without it, it disappears. Knowledge survives only through repetition, care and constancy.<\/p>\n

                                \n
                              1. Obstacles arising from speech<\/strong><\/li>\n<\/ol>\n

                                Some expressions are incomplete, chaotic or poorly structured, making understanding difficult. The speaker\u2019s deficiencies burden the learner.<\/p>\n

                                  \n
                                1. Obstacles arising from the learner<\/strong><\/li>\n<\/ol>\n

                                  Impatience, distraction, laziness and the dominance of desire prevent understanding. Without the heart\u2019s focus, clarity of expression is not enough.<\/p>\n

                                    \n
                                  1. Social transmission and the need for institutionalized sciences<\/strong><\/li>\n<\/ol>\n

                                    Meaning settles in individuals, but knowledge survives through social transmission. Institutionalized sciences preserve knowledge across generations.<\/p>\n

                                      \n
                                    1. The loss of knowledge and the dissolution of society<\/strong><\/li>\n<\/ol>\n

                                      When knowledge disappears, society collapses; society is knowledge. The loss of acquired intellect means the loss of collective existence.<\/p>\n

                                      Conclusion<\/strong><\/p>\n

                                      The seminar shows that knowledge is born from the union of heart, language and beyan; that meaning must settle in the heart; that knowledge survives only through institutional transmission; and that losing knowledge means losing society itself.<\/p>\n

                                       <\/p>\n","protected":false},"excerpt":{"rendered":"

                                      TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 17. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 Bu […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-8239","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8239","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=8239"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8239\/revisions"}],"predecessor-version":[{"id":8318,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8239\/revisions\/8318"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8239"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}